moral character, independent of God, and in every sense contrary to his purpose and will, if it be sinful.

ANS. 3. The attempt to distinguish between the sinful volitions or actions of man, as natural and moral actions, and making God the origin and cause of them, considered as natural actions, and men the cause and authors of the depravity and sin which is in them, is, it is believed, unintelligible, and has no consistent or real meaning, and gives no rational satisfaction to the inquiring mind; unless by making this distinction it be meant, that in every sinful action, God is not the sinful cause of it; but all he determines and does respecting these, is the exercise of holiness: And all the moral depravity and sin consists in the volitions and actions of men, and is their sin, and cannot be ascribed to God; men being as much the cause and authors of their own sins, as they could be, if God had not done or determined any thing respecting them. And this is the doctrine which has been vindicated in this chapter. And is it not reasonable and candid to suppose that those worthy men who have made this distinction, did really mean no more nor less than this?

On the whole, it is presumed there has nothing been advanced, as included in the doctrine of the decrees of God, which is not necessarily implied in his independence and supremacy, his infinite wisdom and goodness, or holiness; and man's necessary dependence on him; or that is inconsistent with the most perfect freedom of man, and his moral agency, and accountableness for all his moral exercises, and being justly blameable for every thing in him which is contrary to the holy law of God: And that, consistent with this doctrine, as much depends on the will and conduct of men, as if they were not dependent, if this were possible, and nothing had been done or determined, respecting their volitions and conduct, previous thereto : And that their will and conduct is as much their own, and is as deserving of praise or blame; is as virtuous or vicious, as it could be, were they wholly independent: And that there is nothing contained in this doctrine that makes God the author of sin, in any bad sense, and so as to im each the divine holiness: And that all this has been made evident. But

if the contrary can be made to appear, this doctrine, with all that is implied in it, shall be given up and

renounced.

IMPROVEMENT.

I. FROM what has been said on this high and important subject, may be inferred the truth and divine original of the holy scriptures; in that the doctrine of the divine decrees is clearly revealed, and so abundantly asserted therein; and the whole Bible is evidently formed on this plan. This doctrine is so agreèable to reason, and so essential to rational and consistent conceptions of the character and perfections, the infinite felicity, and absolute independence and supremacy and dominion of the Most High: and it is so desirable and important, that infinite wisdom and goodness should dictate, and form the plan of all existences and events; making one harmonious, absolutely perfect system; of all possible ones, the wisest and the best; that it might be reasonably expected a revelation from heaven would contain this doctrine in all its length and breadth, exhibiting it in a clear and incontestible light; and expressly or implicitly asserting the perfect consistency of it, with every truth respecting the divine character and conduct; and the liberty and moral agency of man.

If this doctrine were not contained and asserted in divine revelation, it would be perfectly unaccountable : And if the holy scriptures were formed on a contrary plan, and in opposition to this doctrine, it would be an insuperable objection against them, as coming from God. But when the children of wisdom see this contained in the Bible, they approve and are satisfied, and discern the divine stamp, in this, as well as in other things; and a perfect harmony and consistence through the whole.

It is true, that many have supposed that if this doctrine were in the Bible, it would be an unanswerable objection against the authenticity and divine original of it; and have thought they have been supporting the credit of divine revelation, by attempting to explain away those passages in which it is most expressly asserted, and to

put another meaning upon them. But what has been gained by these attempts? Has one professed deist been hereby brought to think more favourably of the Bible, or to believe this doctrine is not contained in it? Not one instance of this, it is presumed, can be produced. And have not impiety and infidelity prevailed most, when and where the doctrine of the divine decrees, as above asserted and explained, has been most opposed and discarded?

All professed deists see the doctrine of the divine decrees, and the fixed certainty of all events, plainly asserted in the Bible; and some of them dislike this doctrine, and make it an argument, that it is not a revelation from God. Others believe and embrace the doctrine, and hence infer, contrary to the scriptures, that there is no such thing as liberty, moral agency, virtue or vice: And therefore dislike and oppose divine revelation, as much as the other.

But in the Bible the doctrine of the divine decrees, foreordaining whatsoever comes to pass; and the consistency of this with human liberty, moral agency, praise and blame, reward and punishment, is asserted; and he who well attends to this, will not only acquiesce and approve; but in discerning the beauty and harmony of these truths, he will have evidence in his own mind, that this is a revelation from God; as the corrupt heart of man, not guided by heavenly illumination, would not have represented the matter in this light. Thus what the wisdom of man, the wisdom of this world, calls folly, and rejects as such, the children of wisdom embrace as wiser than men, even the wisdom of God; and see and adore the finger of God in forming such a revelation.

II. This view of the divine decrees and operations tends to enlarge the mind, in high and exalting thoughts of God, and leads to adore him as the first and the last, the Almighty, who worketh all things by the counsel of his own will, infinite in power and wisdom, doing what he pleases in heaven and on earth: And this view of the Deity tends to lead the mind of man to humbling views of himself, as absolutely dependent on God, in all respects, and as infinitely little and inconsiderable, in comparison with God; and to see the reasonableness and

importance of being devoted to him, in seeking his glory as the supreme end. In this view, the words of St. Paul will be naturally suggested and espoused by the pious mind. "O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his ways, and his judgments past finding out! For who hath known the mind of the Lord, or who hath been his counsellor? Or who hath first given to him, and it shall be recompensed unto him again? For of him, and through him, and to him, are all things: To whom be glory forever, Amen."

III. This doctrine is the only foundation, and a sufficient and ample one, for the support, comfort and joy of the pious friends of God, in the midst of all the darkness, sin and misery that take place. "The Lord reigneth, let the people rejoice." Infinite wisdom and goodness, clothed with omnipotence, reign, and nothing takes place but what is important and necessary to accomplish the wisest and best end, the glory of God, and the greatest possible good. God will bring infinite good out of all the evil; and for this end he hath foreordained whatsoever comes to pass. Was not this a most certain truth, and to be relied upon, the pious mind must sink in darkness, in the view of the evil that takes place, and could find no relief. But here is a source of comfort and joy, since ali things are ordered in the wisest and best manner, nothing could be added, or taken away, without rendering the divine plan less wise, perfect, and excellent.

It belongs to the infinitely wise, almighty maker and owner of all things, and governor of all worlds, to order every event; especially the events of the moral world, and the moral actions of creatures, which are the most important: They must be determined and fixed by something, by undesigning chance, or by ignorance or folly, or by infinite wisdom. He who is infinitely wise and almighty can do it in a way perfectly consistent with the liberty and moral agency of his creatures; and this being every way most desirable, and the contrary supposition infinitely dreadful: when the friends of God see this is done by him, and that his counsel with respect to every event, and all actions, stands forever, and

the thoughts of his heart to all generations-they rest in this, and rejoice continually, and no man can take this comfort and joy from them. Though the earth be removed, or the mountains be carried into the midst of the sea, whatever events, and however evil in themselves, take place; yet they will not fear, but drink consolation at this river, the streams whereof make glad the city of God. "Let the righteous be glad; let them rejoice before God; yea, let them exceedingly rejoice."*

IV. This affords a solid stable foundation, for the most unreserved, implicit confidence and trust in God. He superintends in all things. He is in the heavens, and hath done whatsoever he pleased; he will accomplish his own ends, and cannot be disappointed. Therefore his friends may trust in him with the greatest assurance, that, whatever appearances there may be against it, he will accomplish his own ends, glorify himself, fulfil all his promises to his people, and make them most happy forever. “O Lord of hosts, blessed is the man that trusteth in thee." Therefore,

V. This doctrine is suited to promote true piety and holiness. For this consists in loving God, in trusting and rejoicing in him, and his government and works, acknowledging him in all our ways, in seeing his hand in all events, in submitting to him, and obeying him. This doctrine is so far from affording any just ground of encouragement to sin, that so far as it is understood and cordially embraced, it forms the heart to hate sin and love the law of God, and to the most hearty, cheerful submis

sion to his government. Experience proves this to be true, and the reason of it is very obvious. For they who see and approve of the wisdom of God in making all things for himself, and ordering all things, even the sins of men, for his own glory; must themselves desire and seek the glory of God; and this necessarily implies an approbation of the law of God, and a cordial submission and obedience to it.

VI. Hence may be inferred the propriety and importance of preaching this doctrine, and of explaining and vindicating it, as it is revealed in the holy scriptures.

Psalm lxviii. 3.